DOCSLIB.ORG

Tablighi Jamaat

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Tablighi Jamaat Tabligh Jamaat Tabligh Jamaat is a revivalist missionary movement within Islam, founded in India in the early 20th century. The term means ‘those who preach’ and is sometimes called the ‘Society for Spreading Faith.’ Adherents do not proselytise non-Muslims. They seek only to revive the faith of ‘weaker’ Muslims and to follow Islamic religious practices more vigorously. Tabligh Jamaat originated in the Deobandi School of Sunni Islam1 in Uttar Pradesh in north India. Muhammad Ilyas Kandhlawi (1885-1944), an Islamic scholar and Sufi teacher, is credited as its founder. Its world headquarters are located in the New Delhi suburb of Basti Nizamuddin. The movement has grown significantly over time. It is said to have around 80 million followers in 150 countries of Asia, Africa and Europe2 but it is particularly prevalent in South and Central Asia. In Europe its headquarters, complete with a madrasah, are operating in the UK with about 50,000 followers in Dewsbury (Yorkshire), with further centers in London, Glasgow, Leicester, and Birmingham. In France, Tabligh Jamaat has been able to attract a significant number of Muslims of Arabian and African extraction (about 100,000 followers). Its activity is concentrated in the larger Paris region. In Spain it operates from Barcelona among a quickly growing number of Muslim migrants. In North America, Tabligh Jamaat has met with some success in gaining converts among African-Americans and Caribbean immigrants. Chicago, Detroit, Los Angeles, Philadelphia, Atlanta, New York, and Washington, D.C., are the major centers of Tabligh Jamaat activities in the United States. Tabligh Jamaat adherents never constitute themselves into formal ‘trusts’ or ‘companies’ and shun political, legal, or social engagement with the wider world. There are—intentionally—few formal points of contact at all. Annual gatherings (called ijtima) are held in various countries and attract large crowds. The largest ones occur in India, Pakistan and Bangladesh. The annual World Gathering in Tongi, Bangladesh, (called Bishwa Ijtima) is the most popular Tabligh Jamaat pilgrimage in the world with approximately five million people attending each year, significantly larger than the traditional Hajj to Mecca. 1 Zacharias Pieri, ‘Tablighi Jamaat – Handy Books on Religion in World Affairs’ (Lapidomedia, 2012) http://www.lapidomedia.com/sites/default/files/resources/Tablighi_Jamaat_Introduction.pdf accessed 30.01.2015. 2 “Understanding and engaging with the Tabligh Jamaat” by Jenny Taylor. https://www.lausanne.org/content/lga/2015-11/understanding-and-engaging-with-the-tablighi-jamaat 1 Teachings Tabligh Jamaat’s doctrine is based on six principles, commonly referred to as the Six Points. They are: • Faith in the oneness of Allah (the Kalima) • The offering of the five prayers daily (Salat) • The knowledge and the remembrance of Allah (‘Ilm & Dhikr) • Respect for every Muslim (Ikram al Muslim) • Sincerity of intention (Ekhlas) • Time set aside for this work (Dawah & Tabligh) Those six points act as a perimeter fence on both the experience and the critical faculties of the devotees. They include ‘respect for Muslims’—but not for non- Muslims3. Tabligh Jamaat followers try to imitate the life of Prophet Muhammad and adopt a lifestyle of personal piety and austerity. Members are expected to proselytize at least three times per month (approximately 130 days per year) as well as study at Tabligh Jamaat’s central mosque in Pakistan for a month. Controversies The controversies mainly concern their teachings about the role of women in their communities, their relations with political Islam and accusations of alleged links to terrorism. Women Women are under male control in Tabligh Jamaat. They are required to practice complete seclusion and segregation in everyday life4, and to cover themselves entirely in public with a burka or face veil. Tabligh Jamaat has been strongly criticised on these points. Women are encouraged to share their Islamic beliefs with other women and may travel for this purpose. However, only married women are allowed to have such missionary activities and they must always be accompanied by a male relative, preferably their husband. 3 Ibid. 4 More information about the status of women in the movement in “The Tablighi Jamaat and Gender: Women, Narrative, and the Religious Discourse of Struggle in an Indian Muslim Reform Movement” by Megan Adamson Sijapati. 2 In their daily lives, they are locked into a medieval system of patronage that results in illiteracy and disaffection. Female literacy rate in Mewat, a region of Haryana and Rajasthan states in northwestern India, where the movement started, is just 5% today. They still live in zenanas (harems) there and are normally forbidden, even in Britain, from leaving the house unaccompanied by a male. Marriages are conducted in their name, not in their presence.5 Politics Tabligh Jamaat claims to be apolitical6 and does not advocate the use of violence, the overthrow of the political leaders in Muslim majority countries or the establishment of a caliphate. Tabligh Jamaat's loose internal structure means that people associated with it may have diverse views and practices in different parts of the world. The movement has sometimes been regarded as a gateway and a fertile recruiting ground for political Islam, violent activities and terrorism because some of its young zealots were vulnerable to shadowy jihadi-groomers infiltrating its ranks. In some countries, Tabligh Jamaat is perceived as rather innocuous whilst other states consider it a dangerous hotbed for radicalism and have banned it. Dr Taj Hargey, an imam in Oxford who is persona non grata for criticizing Tabligh Jamaat publicly, says of them: ‘They encourage Muslims already disenchanted with life in the West . to disassociate from the world by pursuing a trans-national, self- imagined construct that can be exploited by extremists.’ ‘They are’, he adds, ‘scornful of secular democracy and Western values’ and espouse ‘voluntary apartheid as not merely beneficial, but crucial.’7 Bans on Tabligh Jamaat The movement is prohibited in Iran, Uzbekistan (2004), Tajikistan (2006), Turkmenistan, Russia (2009) and Kazakhstan (2013). In Russia, on 7th May 2009, the Constitutional Court held that Tabligh Jamaat is an extremist organisation and prohibited it from operating on Russian territory. No adherent to that movement is currently known to be in prison. 5 This and other facts can be found in Zacharias Pieri, Tablighi Jamaat (Lapido Media), available from Amazon in paperback or Kindle at http://www.amazon.co.uk/Tablighi-Jamaat-Handy-Religion-Affairs- ebook/dp/B00KGKEI0M/ref=sr_1_1?s=books&ie=UTF8&qid=1438685449&sr=1- 1&keywords=tablighi+jamaat+kindle. 6 Political scientist Mumtaz Ahamd has written: ‘In fact, the Tablighi Jamaat detests politics and does not involve itself in any issues of socio-political importance.’ 7 Pieri, Tablighi Jamaat, 40f 3 In Kazakhstan, a court in Astana banned Tabligh Jamaat as an ‘extremist’ organisation on 26th February 2013 although the court did not specify which of the movement’s teachings were considered extremist. Most religious prisoners in that country are Sunni Muslims accused of involvement in the Tabligh Jamaat movement. Similar vague judgements have led to Tabligh Jamaat’s banning in Iran, Uzbekistan, Tajikistan, and Turkmenistan. In Tajikistan, a number of Muslims found to be suspicious of membership of the banned Tabligh Jamaat movement are in prison. In recent years, there has been debate in Kyrgyzstan, where there are an estimated 10,000 Tabligh Jamaat adherents, on whether the movement should be banned. The State Commission on Religious Affairs has frequently referred to Tabligh Jamaat as an ‘extremist organisation’; however, the head of the Spiritual Directorate for Muslims has declared that it is not a militant movement and it should be accepted with more tolerance. Similarly, Kadyr Malikov, the director of the independent Kyrgyz think-tank Religion, Law and Politics, stated that Tabligh Jamaat ‘is neither extremist nor terrorist or political.’ Even still, there are some in Kyrgyzstan who oppose the movement, objecting to Tabligh Jamaat’s missionary approach and noting its appeal to poorly educated youth at risk of joining Islamist organisations. Tabligh Jamaat Muslims in Prison Kazakhstan Forty-five cases of Tabligh Jamaat Muslims arrested and detained are documented in the Prisoners’ Database of Human Rights Without Frontiers (See http://hrwf.eu/forb/forb-and-blasphemy-prisoners-list/). Of these cases, eight arrests were made in 2017. Prisoners were charged under article 405, Part 1 and/or Part 2. Part 1, which prohibits organizing activities of a social or religious association or other organization after a court decision banning their activity or their liquidation in connection with extremism or terrorism. Part 2 prohibits the participation in the activity of a social or religious association or other organisation after a court decision banning their activity or their liquidation in connection with extremism or terrorism. Sentences include one to four years imprisonment in either a regime labour camp or prison, with a two-year ban on practicing their religion after their term. The Case of Saken Tulbayev (2015) 4 On 11th February 2015, police raided the four-room flat in Almaty's Bostandyk District which Saken Tulbayev, a Tablighi Jamaat Muslim, shares with his eighty- two-year-old mother, his wife Rumina Fakhrudinova, two of his three children, his sister Feruza Tulbayeva
Load more

Recommended publications
  • Preventing Violent Extremism in Kyrgyzstan
    UNITED STATES INSTITUTE OF PEACE www.usip.org SPECIAL REPORT 2301 Constitution Ave., NW • Washington, DC 20037 • 202.457.1700 • fax 202.429.6063 ABOUT THE REPORT Jacob Zenn and Kathleen Kuehnast This report offers perspectives on the national and regional dynamics of violent extremism with respect to Kyrgyzstan. Derived from a study supported by the United States Institute of Peace (USIP) to explore the potential for violent extremism in Central Asia, it is based on extensive interviews and a Preventing Violent countrywide Peace Game with university students at Kyrgyz National University in June 2014. Extremism in Kyrgyzstan ABOUT THE AUTHORS Jacob Zenn is an analyst on Eurasian and African affairs, a legal adviser on international law and best practices related to civil society and freedom of association, and a nonresident research Summary fellow at the Center of Shanghai Cooperation Organization Studies in China, the Center of Security Programs in Kazakhstan, • Kyrgyzstan, having twice overthrown autocratic leaders in violent uprisings, in 2005 and again and The Jamestown Foundation in Washington, DC. Dr. Kathleen in 2010, is the most politically open and democratic country in Central Asia. Kuehnast is a sociocultural anthropologist and an expert on • Many Kyrgyz observers remain concerned about the country’s future. They fear that underlying Kyrgyzstan, where she conducted field work in the early 1990s. An adviser on the Central Asia Fellows Program at the socioeconomic conditions and lack of public services—combined with other factors, such as Elliott School of International Affairs at George Washington drug trafficking from Afghanistan, political manipulation, regional instability in former Soviet University, she is a member of the Council on Foreign Union countries and Afghanistan, and foreign-imported religious ideologies—create an envi- Relations and has directed the Center for Gender and ronment in which violent extremism can flourish.
    [Show full text]
  • Varieties of South Asian Islam Francis Robinson Research Paper No.8
    Varieties of South Asian Islam Francis Robinson Research Paper No.8 Centre for Research September 1988 in Ethnic Relations University of Warwick Coventry CV4 7Al Francis Robinson is a Reader in History at the Royal Holloway and Bedford New College, University of London. For the past twenty years he has worked on Muslim politics and Islamic institutions in South Asia and is the author of many articles relating to these fields. His main books are: Separatism Among Indian Muslims: The Politics of the United Provinces' Muslims 1860-1923 (Cambridge, 1974); Atlas of the Islamic World since 1500 (Oxford, 1982); Islam in Modern South Asia (Cambridge, forthcoming); Islamic leadership in South Asia: The 'Ulama of Farangi Mahall from the seventeenth to the twentieth century (Cambridge, forthcoming). Varieties of South Asian Islam1 Over the past forty years Islamic movements and groups of South Asian origin have come to be established in Britain. They offer different ways, although not always markedly different ways, of being Muslim. Their relationships with each other are often extremely abrasive. Moreover, they can have significantly different attitudes to the state, in particular the non-Muslim state. An understanding of the origins and Islamic orientations of these movements and groups would seem to be of value in trying to make sense of their behaviour in British society. This paper will examine the following movements: the Deobandi, the Barelvi, the Ahl-i Hadith, the Tablighi Jamaat, the Jamaat-i Islami, the Ahmadiyya, and one which is unlikely to be distinguished in Britain by any particular name, but which represents a very important Islamic orientation, which we shall term the Modernist.2 It will also examine the following groups: Shias and Ismailis.
    [Show full text]
  • Islamic Radicalization in the Uk: Index of Radicalization
    ISLAMIC RADICALIZATION IN THE UK: INDEX OF RADICALIZATION Anna Wojtowicz, (Research Assistant, ICT) Sumer 2012 ABSTRACT The purpose of this paper is to analyze the process of radicalization amongst British Muslims in the United Kingdom. It begins with a review of the Muslim population, demographics and community structure. Further presenting several internal and external indicators that influenced and led to radicalization of Muslim youth in Britain. The paper concludes that there is no one certainty for what causes radicalization amongst Muslims in United Kingdom. However, it is certain that Islamic radicalization and the emergence of a homegrown threat is a growing trend that jeopardizes the countries security, peace and stability. Radicalization in the United Kingdom is an existing concern that needs to be addressed and acted upon immediately. Misunderstanding or underestimating the threat may lead to further and long term consequences. * The views expressed in this publication are solely those of the author(s) and do not necessarily reflect the views of the International Institute for Counter-Terrorism (ICT). 2 I. Introduction 4 II. Background 5 History of the Muslim Community in the United Kingdom 5 Population 7 Geographical Concentration of Muslims 8 Ethnic Background 10 Age Estimate 11 Occupation and Socio-Economic Conditions 11 Religious and Cultural Aspects 13 Multiculturalism 17 Islamophobia 20 Converts 21 Case Studies –London, Birmingham, Bradford, Leeds, Leicester 22 III. Organizations 28 Organizations within the United Kingdom 28 Mosques, Koranic Schools and Islamic Centers 34 Student Groups 40 Islamic Websites and TV 43 IV. Radicalization in Britain 43 Theoretical Background and Causes of Radicalization 43 Recruitment and Radicalization: Overlook 47 Radicalization Process 49 Forms of Financing 51 Radical Groups and Movements in the UK 53 Influential Leaders in the UK 60 Inspiration and Influence from Abroad 67 Sunni 67 Shia 70 3 V.
    [Show full text]
  • Evolution of Militant Groups in Pakistan (1)
    Apr-June 2011 Evolution of Militant Groups in Pakistan (1) APR -JUNE 20 11 Backgrounder Evolution of Militant Groups in Pakistan (1) 0 | P a g e Conflict and Peace Studies , Volume 4, Number 2 https://www.san-pips.com/download.php?f=97.pdf Apr-June 2011 Evolution of Militant Groups in Pakistan (1) Backgrounder Evolution of Militant Groups in Pakistan (1) Muhammad Amir Rana 1.Introduction Albert Einstein said problems could not be solved by the same level of thinking that created them. The statement fits like a glove to Pakistan’s counterterrorism approach that is characterized by a lack of innovation and creativity. Many believe that Islamabad lacks a coherent and comprehensive strategy to stem the rising tide of religious militancy and fight the menace of terrorism. But the government cites as proof of its commitment the establishment of National Counterterrorism Authority (NACTA) to examine the problem and devise a viable policy. It is not clear how much time NACTA would take to accomplish this job and, more importantly, if it would be able to rescue the country’s security doctrine from shadows of the Soviet-Afghan war. Pakistan’s present security narrative was developed in the context of that conflict, making it convenient for the defense establishment and the political administration to blame all domestic problems on external forces and factors. This approach has failed to evolve in synch with emerging threats. The country’s militant landscape has changed significantly in recent years, with militant strands such as the Punjabi Taliban posing new and increasingly worrying challenges for the state.
    [Show full text]
  • Manchester Muslims: the Developing Role of Mosques, Imams and Committees with Particular Reference to Barelwi Sunnis and UKIM
    Durham E-Theses Manchester Muslims: The developing role of mosques, imams and committees with particular reference to Barelwi Sunnis and UKIM. AHMED, FIAZ How to cite: AHMED, FIAZ (2014) Manchester Muslims: The developing role of mosques, imams and committees with particular reference to Barelwi Sunnis and UKIM., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/10724/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 DURHAM UNIVERSITY DEPARTMENT OF ANTHROPOLOGY Manchester Muslims: The developing role of mosques, imams and committees with particular reference to Barelwi Sunnis and UKIM. Fiaz Ahmed September 2013 Thesis submitted for the degree of Doctor of Philosophy Declaration I declare that this thesis is my own work and that, to the best of my knowledge and belief it contains no material previously published or written by another person except where dueacknowledgement has been made in the text.
    [Show full text]
  • MEI Report Sunni Deobandi-Shi`I Sectarian Violence in Pakistan Explaining the Resurgence Since 2007 Arif Ra!Q
    MEI Report Sunni Deobandi-Shi`i Sectarian Violence in Pakistan Explaining the Resurgence Since 2007 Arif Ra!q Photo Credit: AP Photo/B.K. Bangash December 2014 ! Sunni Deobandi-Shi‘i Sectarian Violence in Pakistan Explaining the Resurgence since 2007 Arif Rafiq! DECEMBER 2014 1 ! ! Contents ! ! I. Summary ................................................................................. 3! II. Acronyms ............................................................................... 5! III. The Author ............................................................................ 8! IV. Introduction .......................................................................... 9! V. Historic Roots of Sunni Deobandi-Shi‘i Conflict in Pakistan ...... 10! VI. Sectarian Violence Surges since 2007: How and Why? ............ 32! VII. Current Trends: Sectarianism Growing .................................. 91! VIII. Policy Recommendations .................................................. 105! IX. Bibliography ..................................................................... 110! X. Notes ................................................................................ 114! ! 2 I. Summary • Sectarian violence between Sunni Deobandi and Shi‘i Muslims in Pakistan has resurged since 2007, resulting in approximately 2,300 deaths in Pakistan’s four main provinces from 2007 to 2013 and an estimated 1,500 deaths in the Kurram Agency from 2007 to 2011. • Baluchistan and Karachi are now the two most active zones of violence between Sunni Deobandis and Shi‘a,
    [Show full text]
  • Tablighi Jama'at 2020 Website.Indd
    TABLIGHI JAMA’AT Quick Facts Geographical Areas of Operation: East Asia, Eurasia, Europe, the Middle East and North Africa, South Asia, and Sub-Saharan Africa Numerical Strength (Members): Estimated from 12 to 80 million Leadership: Unknown Religious Identification: Sunni Islam Quick Facts Courtesy of 2009 Stratfor Report: Tablighi Jama’at: An Indirect Line to Terrorism INTRODUCTION Tablighi Jama’at is a vast, transnational, apolitical Sunni Islamic propagation and re-pietization organization, originally founded in India, which has a major support base in South Asia. It is estimated to be active in at least 150 nations throughout the world.1 Its annual assembly in Tongi, Bangladesh, is larger than any other in the Islamic world except for the Hajj itself, and estimates of Tablighi Jama’at’s membership have ranged from 12 to 80 million.2 Tablighi Jama’at has heretofore flown largely under the analytical radar, unlike other pan-Islamic groups such as Hizb ut-Tahrir and the Muslim Brotherhood, which are more transparently political and occupy a significantly higher profile. Nevertheless, Tablighi Jama’at’s global presence and growing influence in both Muslim and non-Muslim majority countries make it arguably the modern world’s most dynamic Islamist group. HISTORY & IDEOLOGY Tablighi Jama’at, or TJ, began in British-ruled India, emerging from the Islamic Deobandi trend.3 From its inception in 1926, the Deoband movement fused some aspects of Sufism with the study of the hadith and a strict adherence to sharia law, as well as advocating non-state-sponsored Islamic dawa (missionary activity).4 The Deoband movement emerged within the context of an increasingly self-aware Muslim minority in British India that felt caught between the resurgent Hindu majority and a small British- supported Christian missionary agenda.
    [Show full text]
  • Neoliberalism and Islamic Piety
    King’s Research Portal DOI: 10.1086/692379 Document Version Publisher's PDF, also known as Version of record Link to publication record in King's Research Portal Citation for published version (APA): Iqtidar, H. (2017). How Long is Life? Neoliberalism and Islamic Piety. CRITICAL INQUIRY, 43(4), 790-812. https://doi.org/10.1086/692379 Citing this paper Please note that where the full-text provided on King's Research Portal is the Author Accepted Manuscript or Post-Print version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version for pagination, volume/issue, and date of publication details. And where the final published version is provided on the Research Portal, if citing you are again advised to check the publisher's website for any subsequent corrections. General rights Copyright and moral rights for the publications made accessible in the Research Portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognize and abide by the legal requirements associated with these rights. •Users may download and print one copy of any publication from the Research Portal for the purpose of private study or research. •You may not further distribute the material or use it for any profit-making activity or commercial gain •You may freely distribute the URL identifying the publication in the Research Portal Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim.
    [Show full text]
  • Fundamentalisms Observed
    FUNDAMENTALISMS OBSERVED EDITED BY Martin E. Marty and R. Scott Appleby A study conducted by The American Academy of Arts and Sciences Islamic Fundamentalism in South Asia: The University of Chicago Press Chicago and London The Jamaat-i-Islami and the Tablighi Jamaat of South Asia Mumtaz Ahmad In November 1989, the Jamaat-i-Islami Pakistan held a three-day national conference in the historic city of Lahore. It was an event that the Jamaat-i-Islami workers had been waiting for since 1963, the year when its last national conference had been held in the same city. The 1989 conference was attended by more than one hundred thousand Jamaat workers and supporters from various parts of Pakistan. Punjabis, Sindhis, Baluch, Pathans, and Muhajirs (Urdu-speaking refugees from India who had immigrated to Pakistan at the time of partition in 1947) mingled together and presented a rare scene of Islamic unity, especially at a time when two major cities of southern Pakistan were under twenty-four-hour curfews to quell violence between warring Sindhis and Muhajirs. While the majority of the participants were clad in traditional Pakistani dress—shalwar kamcez— Western attire was also quite common. The meeting ground was full of banners proclaiming the inevitable victory of the Muslim freedom fighters in Palestine, Afghanistan, and Kashmir. The list of foreign guests attending the conference read like a Who's Who of international Islamic political movements: Dr. Muhammad Siyam of the Islamic resistance movement of Palestine, Hamas; Rashid-al-Ghannoushi of the Islamic Tendency Society of Tunis; Mustafa Mashoor of the Muslim Brotherhood of Egypt; Maulana Abul Kalam of the Jamaat- i-Islami, Bangladesh; Mohammad Yasir of the Hizb-i-Islami of Afghanistan; Mahmud Nahna of the Islamic Movement of Algeria; Dr.
    [Show full text]
  • THE EUROPEAN STATE and MINORITY RELIGIOUS GROUPS: EXPLORING PATTERNS of ENGAGEMENT and ACCESS By
    THE EUROPEAN STATE AND MINORITY RELIGIOUS GROUPS: EXPLORING PATTERNS OF ENGAGEMENT AND ACCESS by Gerald T. FitzGerald A Dissertation Submitted to the Graduate Faculty of George Mason University in Partial Fulfillment of The Requirements for the Degree of Doctor of Philosophy Political Science Committee: _______________________________________ Peter Mandaville, Chair _______________________________________ Desmond Dinan _______________________________________ Justin Gest _______________________________________ Ming Wan, Program Director _______________________________________ Mark J. Rozell, Dean Date: __________________________________ Fall Semester 2017 George Mason University Fairfax, VA The European State and Minority Religious Groups: Exploring Patterns of Engagement and Access A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy at George Mason University by Gerald T. FitzGerald Master of Arts George Mason University, 2010 Bachelor of Science New York University, 2008 Director: Peter Mandaville Schar School of Policy and Government Fall Semester 2017 George Mason University Fairfax, VA Copyright 2017 Gerald T. FitzGerald All Rights Reserved ii DEDICATION This work is dedicated to my late father Dermot, my mother Valerie, and my son Finn. iii TABLE OF CONTENTS Page List of Tables ..................................................................................................................... vi List of Figures..................................................................................................................
    [Show full text]
  • Chishti Order 1 Chishti Order
    Chishti Order 1 Chishti Order Part of a series on Islam Islam portal • v • t [1] • e Shishti) is a Sufi order within the mystic Sufi tradition of - ﺷﺸﺘﻰ :Čištī) (Arabic - ﭼﺸﺘﯽ :The Chishtī Order (Persian Islam. It began in Chisht, a small town near Herat, Afghanistan about 930 CE. The Chishti Order is known for its emphasis on love, tolerance, and openness.[2] The Chishti Order is primarily followed in Afghanistan and South Asia. It was the first of the four main Sufi orders (Chishti, Qadiriyya, Suhrawardiyya and Naqshbandi) to be established in this region. Moinuddin Chishti introduced the Chishti Order in Lahore (Punjab) and Ajmer (Rajasthan), sometime in the middle of the 12th century AD. He was eighth in the line of succession from the founder of the Chishti Order, Abu Ishq Shami. There are now several branches of the order, which has been the most prominent South Asian Sufi brotherhood since the 12th century.[3] In the last century, the order has spread outside Afghanistan and South Asia. Chishti teachers have established centers in the United Kingdom, the United States, Australia and South Africa. Devotees include both Muslim immigrants from South Asia and Westerners attracted to Sufi teachings. Guiding principles The Chishti are perhaps best known for the welcome extended to seekers who belong to other religions. Chishti shrines in South Asia are open to all faiths and attract great crowds to their festivals. The Chishti shaykhs have also stressed the importance of keeping a distance from worldly power.[4] A ruler could be a patron or a disciple, but he or she was always to be treated as just another devotee.
    [Show full text]
  • Is Tablighi Jamaat a Variant of Islam? 07/07/20, 532 PM
    Is Tablighi Jamaat A Variant Of Islam? 07/07/20, 5(32 PM ! July 07, 2020 Search Login " | Register THE FULLY LOADED MAGAZINE # MAGAZINE $ INDIA CRICKET OPINION VIDEOS PHOTOS WORLD ENTERTAINMENTHINDI BUSINESSBUSINESS MONEYARCHIVES TRAVELLERSUBSCRIPTIONRESPONSIBLE TOURISM POSHAN TANDARUST PUNJAB OTHERS $ % & ' ( ) Home » Website » National » Opinion » Is Tablighi Jamaat A Variant Of Islam? Is Tablighi Jamaat A Variant Of Islam? The ‘apolitical’ piety that Tabligh claims to preach fits into the broader discussion on Islamic Revivalism, which constitutes both Social and Political Islam. Ambreen Agha % & + , 09 May 2020 Facebook- Twitter. GoogleLinkedin Follow Outlook India On Whatsapp + News Tablighi Jamaat members leaving the compound in Nizamuddin, Delhi. https://www.outlookindia.com/website/story/opinion-is-tablighi-jamaat-a-variant-of-islam/352385 Page 1 of 11 Is Tablighi Jamaat A Variant Of Islam? 07/07/20, 5(32 PM File photo Until the most recent political controversy in India over Tablighi Jamaat, a transnational Islamic revivalist movement, the organisation had existed in obscurity, far from the political imagination of the nation-state. It was in March this year that the spotlight fell on Tabligh after reports on its role in the spread of the novel coronavirus surfaced in public domain. While the world was dealing with the challenges of the Corona pandemic, the Tabligh was engaged in pursuing their missionary activism by feigning ignorance to the health crisis that was enveloping the globe in unimaginable ways. This miring of Tabligh with the spread of the pandemic was a result of a gathering in early March with about 2,500 fellow travellers, who had returned from their spiritual patrolling at the Nizamuddin markaz (centre) in Delhi, the global headquarter of the movement.
    [Show full text]